Roczniki Teologiczne, 2020, T. 67, nr 8

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Dedičstvo sv. Cyrila a Metoda v Spojení s Rádom Svätého Benedikta
Ragan, Gabriel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
The paper introduced the status of respect Slavic Apostles Sts. Cyril and Method in Slovakia at this time. We point to research of Joseph Kútnik-Šmálov Benedictine sites in Slovakia, which have not yet found the necessary response in archaeological research. Further notes the persistence works Apostles of the Slavs in the South Slav peoples Slovenes and Croats, as well as the contribution of Bishop Andrew Grutka Slovak origin, which in the year 1963 to II Vatican Council contributed to a successful introduction of live national languages into the Roman liturgy. We introduce the little-known Monuments of Freising – Slavonic texts registration in Latin. Finally, we note that, while in Slovakia, performing with of Hussite troops was the destruction of the Benedictine religious, order in Bohemia Benedictines worked on. Finally after the demise of socialism Benedictines settled back through Poland and Slovakia. Finally, we note that it is necessary to arouse the preparation of systematic work on research that reveals the unknown context of our national and religious development.
Liturgische Texte zu Ehren der Heiligen Drei Könige (Teil 2)
Puszcz, Teodor (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
In reference to my previous article (Roczniki Teologiczne, vol. 66, fasc. 8, 2019) it has to be said that liturgical texts honoring the Three Holy Kings as travelers and pilgrims form a part of the immense treasury of prayers of the Church for this type of liturgy. These holy men, alongside St. James the Greater, St. Raphael the Archangel, St. Julian, St. Christopher, and St. Nicholas, have been and still are seen as patrons of travelers and pilgrims. From this wealth of prayers, only a few remain in use in the post-Vatican II liturgy. It is surprising that the Missals of Cologne in the 15th and 16th century did not include the Mass De tribus regibus pro iter agentibus, when it could be found in medieval Missals practically everywhere in Europe. This article presents three more Masses. In its euchologion the Church recalls in the parts of this Mass, first the happy journey of the wise men from the East, guided by the extraordinary star to the newborn Messiah so as to present Him with extraordinary gifts, and it also recalls their return trip home. It then prays for the pilgrim faithful, through the intercession of these Holy Men, for a path that passes along the way of peace, health, and prosperity, and that Jesus Himself – the true Sun, true Star, and true Light – leads them to the yearned-for goal of their pilgrimage. The Church then asks for a divine companion along the way – an angel of peace – for the pilgrims, who will protect them from dangers to soul and body, and also from the onslaughts of Satan, that they may become companions of the Holy Spirit. At the end, the Church refers to the history of the Son of God, who was sent by the Father to the womb of the Virgin, who became Man, suffered and died; and again, to the angels at the grave, witnesses of His resurrection. The role of the angles is prolonged and manifested in their day and night care over pilgrims – for which the Church also prays. The text of the first reading comes from a passage from the prophet Isaiah (Isa 60:1-6) which talks about a pilgrimage of the nations with gifts to Jerusalem and to the light, that is, to the Lord. A similar section in the Book of Genesis tells of the journey of Abraham in the company of an angel to his new homeland (Gen 24:7). Both of these texts create a bridge to the next two pericopes, which describe the journey of the Magi, with their gifts, from the East to Bethlehem, to the Son of God (Matt 2:1-12) and also the missionary command to the apostles place their trust in the help of God along their way (Matt 10:7-8), which is a typical theme in pilgrimages. The sources for the Mass antiphons (introitus, graduale, offertorium i communio) are passages from the Psalms and other Books of the Bible that constitute the readings of the Mass, hence the recurring themes of: being guided by God along one’s pathway, trust in God, the star in the East, the journey of the Magi with gifts, and adoration of the King of kings. The sequence has ten verses and is a non-biblical text. First, those gathered are encouraged to praise the majesty of God, then the text touches on the birth of Christ and the adoration of the wise men with their gifts, the mystical significance of which is explained (verses 1-5). The following verses recall the transfer of their relics and their cult in Cologne (verses 6-9). At the end, there is a supplication that Christ, through the intercession of the wise men, may lead the faithful to eternal life (verse 10).
Małżeństwo w Asyryjskim Kościele Wschodu. Studium systematyczne z odniesieniami do innych tradycji chrześcijańskiego Orientu
Potoczny, Mateusz R. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
Małżeństwo rozumiane jako związek mężczyzny i kobiety, ustanowione z woli samego Stwórcy, w każdej tradycji liturgicznej cieszy się wielkim szacunkiem. Asyryjski Kościół Wschodu nie jest tu wyjątkiem, chociaż w dyscyplinie kanonicznej nie nazywa małżeństwa sakramentem. Niniejsze studium stanowi prezentację myśli teologicznej i praktyki liturgicznej związanej z małżeństwem w tej czcigodnej i starożytnej tradycji Kościoła. Analiza obejmuje kolejno kwestię rozumienia małżeństwa jako sakramentu, krótką historię rozwoju obrzędu, prezentację struktury ceremonii oraz kanoniczną dopuszczalność rozwodu. Najwięcej miejsca poświęca się liturgicznemu obrzędowi małżeństwa, który jawi się jako jeden z najbardziej rozbudowanych spośród wszystkich liturgii ślubnych Kościoła. W ostatniej części, podsumowującej całość studium, znajduje się kilka refleksji, które mogą stać się przyczynkiem do podjęcia dyskusji nad wizją małżeństwa we współczesnym świecie.
W swoim Kościele Pan otworzył jego usta (por. Syr 15,5). Orędownictwo św. Jana Apostoła i Ewangelisty w świetle formularzy mszalnych Kościoła zachodniego do Soboru Trydenckiego
Pałęcki, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
From the first centuries the Christian cult of saints has been inseparably linked to the mystery of Christ. Particularly at the beginning, special veneration was given to the Mother of Jesus and to the closest disciples of Christ the Lord. One of these disciples of the Lord, belonging to the Twelve, whose cult has been known since the first centuries of Christianity, is St. John the Evangelist. In western tradition two feastdays are observed in his honor: the day of his birth into heaven, December 27, and the memorial of when he was given over to torture, May 6. Along with the biblical accounts, New Testament apocrypha played an important role in the formation of the cult of St. John. The biblical passages most often used in Mass formulas are the calling of St. John to be a fisher of men, his special relationship with Christ at the Last Supper, and the Mother of the Lord being entrusted into his care. In quoting his teaching, reference is often made to his proclamation of the Eternal Word, Who was with God from the beginning. A reading of the liturgical texts honoring St. John the Evangelist makes it possible to see this saint in the mystery of the Church as a model of union with Christ and with His Mother, and as an intercessor in the daily life of the faithful.
Posługa akolity w ujęciu duchowościowo-liturgicznym
Olech, Jakub (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
The post-Tridentine rites for the ordination to the acolytate (minor orders) indicated that an acolyte was to be God's light for others (cf. Mt 5:16; Phil 2:15-16). Acolytes are also to be the children of light (cf. Eph 5:8; Lk 11:36), clothed with the armor of light (cf. Rom 13:12), and being zealous in all righteousness, goodness and truth they are to enlighten themselves, others and Church (cf. Eph 5:9). In addition, bringing wine and water to the altar they should sacrifice their own pure life and good works (cf. Rom 12:1). The acolyte’s spirituality according to motu proprio Ministeria quaedam and the rites of institution of acolytes consists mainly in the fulfilling of the common priesthood, both at the Eucharist table and in life. The acolyte's spirituality can also be called eucharistic which consists in making spiritual sacrifices in life and at the Holy Mass and joining them with the only sacrifice of Christ in each Eucharist. The eucharistic spirituality is also a spirituality of communion because it grows out of God as the communion of Persons and consists, on the human side, in building personal relationships with the Persons of the Holy Trinity. This leads to solidarity and service which means discovering people as sisters and brothers in one Church and creating bonds of friendship and cooperation with them in building the mystical Body of Christ. Therefore, the spirituality of communion consists in a real commitment to other people, real help for them and real actions aimed at building community between people, the source and summit of which is in the acolyte's serving brothers and sisters in the Eucharist.
Sprawozdanie z działalności naukowo-dydaktycznej Sekcji Liturgiki i Homiletyki KUL w roku akademickim 2019/2020
Megger, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
Ks. Bogusław Migut, Liturgia jako teologia żywa, ISBN: 978-83-8061-660-8, Wydawnictwo KUL, Lublin 2019, ss. 248
Głowacki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
Nałożenie rąk w liturgii święceń w pierwszym tysiącleciu (część II: średniowiecze)
Bartocha, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
The aim of this article is to show the origin and theological meaning of the gesture of laying on hands, as well as its place in the structure of ordination celebrations in the first millennium. Referring to the history of the liturgy of ordination allows us to answer the question of how, in the Middle Ages, the gesture of placing hands was marginalized and obscured with new elements coming from different Western liturgies, such as anointing, handing over of robes or the ceremonial handing in of the insignia. The author uses liturgical sources (sacramentaries and Ordines Romani) and on their basis he follows the transformations in the structure of the liturgy of ordination. In the Roman liturgy until the 10th century, i.e. until the acceptance by Rome of the “Roman-Germanic Pontificate,” created in Mainz in 950, the gesture of laying on hands and the prayer of ordination constituted a specific core of the whole celebration of ordination. The analysis of the Ordines Romani also confirms the practice of using this liturgical gesture. However, here it is rarely mentioned explicitly. The absence of reference to this is indicative of the weakening of the ecclesiological meaning of the gesture of laying on of hands.

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